Book Review: Intercultural Communication, Globalization and Social Justice

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by Kathryn Sorrells, Sage Publications, ©2013 ISBN 978-1-4129-2744-4

Intercultural Communication: Globalization and Social Justice provides fresh voice and much-needed current perspective on intercultural communication competence. Written as an undergraduate and graduate level text, as a 30+ year professional I also read it enthusiastically. From Sorrells’ debunking of racial color blindness (p. 62), to the commodification of culture (p. 190), to her closing call for global citizenship (p. 227), her keen intellect and passionate commitment to social justice is evident and unwavering throughout.

From the beginning the author makes clear the need to put intercultural communication in context and with a clear purpose:

“Regrettably, some of the most egregious injustices—exploitation of workers in homes, fields, and factories and violence perpetrated through racial profiling and ethnic cleansing—are performed within intercultural contexts and are enabled by intercultural communication.” (p. xiv)

…”the globalized context in which we live today makes ethnocentrism and ethnocentric approaches extremely problematic. The assumption that one’s own group is superior to others leads to negative evaluations of others and can result in dehumanization, legitimization of prejudices, discrimination, conflict and violence.” (p. 13)

“This text … provides a framework to create a more equitable and socially just world through communication.” (p. xiv)

By page 38, I knew I was in good hands, as Sorrells wove Amy Chua and her World on Fire into the intercultural mix, providing it as counterpoint to Francis Fukuyama’s The End of History and the Last Man.

The author appears to have challenged herself to address each topic, even the most familiar, through at least four lenses:
  • in what ways is the topic complex and contradictory,
  • how does the topic appear from micro, mess and macro views,
  • what are the local and global connections, and
  • how do the complexities and contradictions play out in our world today, particularly in terms of equity and justice?

Sorrells is an excellent teacher, providing rich yet succinct examples—unraveling the various interwoven threads of her stories to enable the reader to more clearly see each thread—while keeping the overall tapestry in mind. Her writing should energize and guide cadres of undergraduates, as well as professionals, to use intercultural communication theory and practice to bring more equity and justice to our world.

Sorrells covers the content you’d typically expect in a basic text on intercultural communication: nonverbal communication, context, dialogue, relationships, communication style, identity theory, use of space. What makes this book different is that she uses important current issues and topics to provide a fresh perspective and powerful, meaningful insight. She examines intercultural communication informed by topics such as power, hegemony, growing socio-economic inequities, the culture of capitalism, race, color-blindness, immigration, glocalization, hip-hop culture, appropriation, hybrid cultures, and online communication. She pulls from a variety of disciplines including feminist theory to address her topic. In the process, she introduced to this practitioner new ideas such as fragmegration (p. 131), culture jamming (p. 144) and polysemic space (p. 91).

The book begins by looking at why the intercultural field has not been able to settle on one definition of culture, tracing definitions of culture from anthropology, cultural studies, and globalization. The author next guides us through a much-needed review of the history of intercultural communication, doing so crisply and meaningfully. Revisiting the origins of the field may help us return to our collaborative purposes and away from the overly analytical comparative studies trends of today.

Each chapter concludes with discussion activities and questions, which for a trainer or coach will be invaluable. And they’ll make lesson planning for the classroom easy.

To enable students to navigate the complex intercultural spaces they inhabit, the author introduces a process of critical, reflective thinking and acting. She calls this “intercultural praxis.” Via six interrelated points of entry (inquiry, framing, positioning, dialogue, reflection, and action), “intercultural praxis uses our multifaceted identity positions and shifting access to privilege and power to develop our consciousness, imagine alternatives, and build alliances in our struggles for social responsibility and social justice.” (p. xvi)

Obviously the text is not intended for a basic-level reader of English! And, while this praxis model is definitely conceptually sound, it is far from easy to put into practice.

What were some of the points in this book that stood out for me? The concept of “positioning” is important:

… “how our geographic positioning is related to social and political positions. As you read these sentences, where are you positioned socioculturally? The globe we inhabit is stratified by socially constructed hierarchical categories based on culture, race, class, gender, nationality, religion, age, and physical abilities, among others. Like the lines of longitude and latitude that divide, map and position us geographically on the earth, these hierarchical categories position us socially, politically and materially in relation to each other and in relation to power.” (p. 18)

Sorrells explains that positioning “directs us to interrogate who can speak and who is silenced; whose language is spoken and whose language trivialized or denied; whose actions have the power to shape and impact others and whose actions are dismissed, unreported and marginalized.”

The author’s reference to modern-day anthropologists Jonathan Xavier Inda and Renato Rosaldo was also valuable. Their premise is that culture, in the context of globalization, has been “deterritorialized.” What this means is that “cultural subjects (people) and cultural objects (film, food, traditions, and ideas) are uprooted from their ‘situatedness’ in a particular physical, geographic location and reterritorialized, or relocated in new, multiple and varied geographic spaces,” (p. 43).

Hence, we find Hindi films and Amitabh Bachchan posters worldwide, with wildly different meanings attached. “Similarly, a person’s or group’s sense of identity, who migrates from Iran to Israel to the United States, for example, is reinscribed in new and different cultural contexts, altering, fusing, and sometimes transforming that identity.”

There were two very minor disappointments for me, amidst all the positives in this text. The first is that while this volume includes a great deal of content that other intercultural texts omit, Sorrells does not adequately address religion and its role in society today. The clash of religious and spiritual beliefs, the gaps between believers and non-believers, the judgments one to another, the fact that religion can provide access to power or motive for distrust, are important. Religion can divide or unite communities, nations, and continents. A chapter or at least a couple of pages devoted to the topic, as seen through Sorrells’ keen perspective, would be a valuable addition.

Second, while the book is overflowing with examples from all over the world, it is unnecessarily US-centered. Perhaps a US publisher wanted the book to sell to US universities, and thus preferred it be written that way. This could so easily have been a non-nation-centric book—with an even bigger market. It comes so very close that it seems a shame not to have gone the extra step.

Intercultural Communication: Globalization and Social Justice is a must-read for any intercultural professional or serious student of the field. And if you have the pleasure of teaching an intercultural communications class, this is a terrific new text.

Mashing-it-Up in Hong Kong: International Schools

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By Barbara Schaetti, co-author of Cultural Detective Blended Culture
Reposted from Personal Leadership May 2012 Newsletter

International educators have historically assumed that K-12 international schools are, by default serving multinational and multicultural expatriate communities, providing students with experiences that result in intercultural competence. But are international schools truly teaching students to make meaning of their unique cultural experiences or, when it happens, is it more by good-fortune than by design?

I recently had the honor of being invited to HKISpresent a series of half-, one-, and two-day programs, at the Student Services Summit sponsored by the Hong Kong International School (HKIS). HKIS is among the top tier of K-12 international schools worldwide, and enjoys a well-deserved reputation as a premium institution. Although it was my first time at HKIS, working with and at the School had a quality of home-coming for me: I grew up attending international schools in West Africa and South East Asia, and consulted extensively with international schools throughout Europe and South Asia in the 1990’s. Although each international school varies from the next, the culturally diverse environment they typically offer is very much home territory for me.

And so what a joy to be asked to facilitate a two-day program for international educators titled Deepening Intercultural Competence: Developing an Intercultural Practice. Participants were international educators from across Asia and beyond, mainly developmental guidance counselors (with a couple of administrators too), who share a common passion for preparing their students to participate successfully in a globalized world. They were very ready for a professional development program focused on strengthening their own abilities to role model moment-to-moment intercultural practice.

I centered our time together on The MashUp: A Professional Toolkit for Developing Intercultural Competence. The MashUp (MU) is a natural and powerful combination of two leading processes in the development of intercultural competence: Cultural Detective (CD) and Personal Leadership (PL). Where PL provides a process to disentangle from automatic judgments, emotions, and physical sensations, and to open to the unique possibilities of the present moment, CD provides a process for deconstructing the intercultural dynamics at play, considering the values, beliefs and personal cultural sense that may be motivating people’s words and actions, and developing cultural bridges to close the gap. As an integration of the two, the MashUp offers a proven and exceptionally effective way to successfully strengthen intercultural competence in individuals, in teams, and across organizations.

In Hong Kong, the MashUp was very well received by participants who immediately saw its relevance and practical service to the daily situations they encounter – as international educators and as expatriates themselves. As one person put it:

“How thrilled I am to have experienced these past 2 days – I feel excited and energized, ready to begin a new journey! This has been everything I had hoped it would be, and more. I am leaving today with great ideas to enrich my practice, and steps to move towards this goal. I also believe that I have a group of colleagues who have a similar mindset and interest in adding value to their practice.”

I too left the session inspired. These international HK BAYeducators are ready to intentionally provide their students (no longer simply to trust to good-fortune) with the role-modeling, orientations, and practices that develop intercultural competence. And if that’s true of the educators in my session, then we can know it’s true of many more!

You have two opportunities to learn more about this developmental MashUp of PL and CD.

  1. The first opportunity will be live and in-person at the Summer Institute for Intercultural Communication, July 16-20. Developing Intercultural Competence: An Integrated Practice will be conducted by Dianne Hofner Saphiere and myself, Barbara F. Schaetti.
  2. The second opportunity will be a blended learning course to be held September-December 2012. Developmental Intercultural Competence: Cultural Detective, Personal Leadership, and the DMIS, a transformative professional development course is an avant garde blended learning course focuses on how best to use the MashUp to support the development of intercultural sensitivity as illustrated by the DMIS (Developmental Model of Intercultural Sensitivity). This course will be conducted by Dianne, Heather Robinson, and me.

Bicycling in the Yogurt: the French Food Fixation

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Communicating in the Language of Food, by Joe Lurie

Dear readers, I am very pleased to share with you another guest blog post by the talented Joe Lurie (though Joe, I’d prefer to “swim in the chocolate” rather than “bicycle in the yogurt”). You’ll remember that Joe previously shared with us the very popular article, “Language Under the Gun.”

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Noting that  French President Francois Hollande has been referred to by his political opponents as a fragile strawberry, a wobbly flan , a marshmallow, and “gauche caviar,” with the charisma  of a smelly sausage, I was reminded of how a culture’s preoccupations shape the way language is used.

I was first introduced to the pleasures of French cuisine and its influence on the French language as a university student hitchhiking through Normandy, sampling butter, cream and apple brandy-suffused dishes.

Struggling to express myself in village bistros, I realized the truth behind Mark Twain’s observation that Intermediate French is not spoken in France. A friendly waiter, noting my frustration, reassured me saying, I know, it’s not pie, “Je sais, c’est pas de la tarte,” which means it’s difficult. He went on to add, but it’s not the end of the string beans, “mais c’est pas la fin des haricots” – a strikingly French way of saying, it’s not the end of the world.

A decade later, my French was much improved. While directing a US American study abroad program in Toulouse, my understanding of food’s influence on the language deepened. Before taking a French cooking class with my 20 students, we stopped at an open-air market. Because the line to buy cheese was not moving, our impatient guide complained: “on ne veut pas faire le poireau,” we don’t want to be like a leek. Later, we learned the translation: to wait like a motionless leek in the ground. Now late for cooking class, our guide urged the van driver to press on the mushroom! “appuyez sur le champignon!” – meaning step on the gas! Keeping a chef waiting simply would not do.

The students and I were struck by how carefully the chef conducted the lesson – artfully presenting and discussing the ingredients. The meal is serious business, not to be treated like a joke or, as the French say, like custard – c’était pas du flan ce cours de cuisine! As  we prepared a fruit salad, the chef mumbled “oh purée!” mashed potatoes! – or damn it! and disdainfully discarded a blemished peach to preserve an aesthetically pleasing fruit plate.

During almost four years living in Strasbourg, Toulouse and the island of Corsica, I saw how the French passion for eating and discussing food flavored the language in tasty and unusual ways, though some expressions are unique to different regions or generations.

It began to make sense that endearing French metaphors are often rooted in the pleasures of taste. “What a nice person” is served up in French as “c’est une crème!” – what cream, while “la crème de la crème,” the cream of creams is the best of all. And “you are so energetic” takes on a carb boost in French: you have the French fry (tu as la frite). To be in high spirits also can come from the fruit family, as in you have the peach (tu as la pêche), while having a banana (avoir  la banane) is to have a big smile. And, of course, there’s the affectionate “mon petit chou,” my little cabbage.

Allusions to food also season the language of love. A broken-hearted UC Berkeley student of mine from Marseille described her flirtatious boyfriend as a Don Juan with the heart of an artichoke, “quelqu’un qui a un cœur d’artichaut,” offering each of his lovers a leaf from his heart. He was skilled at making romantic advances or as my student put it: serving up a dish, “faire du plat à quelqu’un,” a prelude to going off to the strawberries, “aller aux fraises,” to enjoy an erotic interlude.

Even insults and put-downs easily spring from the tongue as if from a farmers’ market. An idiot or jerk, for example, can be described in French as what a pickle! (quel cornichon!); an utter squash (une vraie courge); such a noodle! (quelle nouille!); or as having a green pea in the brain! (avoir un petit pois à la place du cerveau!). When struggling to drive in France, I’ve heard irate, gesturing French men speed past, yelling “espèce d’andouille!” – piece of sausage! – or, you imbecile!

I remember a heated debate in a Paris café about a Gerard Depardieu film. A friend dismissed it as a turnip, “un navet,” a startling vegetable metaphor for a trashy film. When he called the actor a horrible drunk, an indignant Depardieu fan interrupted with: shut your smelly Camembert mouth! “ferme ta  boîte à Camembert!”

Just as food evokes passion in France, its metaphorical expressions enliven debate. Butting in on a conversation is to bring your strawberry, ramener ta  fraise. Being overly inquisitive about someone’s private life could provoke an acerbic “occupe-toi de tes oignons!” mind your own onions! the French version of mind your own business. But perhaps the classic French way of ending an argument is go cook yourself an egg, “va te faire cuire un œuf,” or go to hell.

Traveling through the Pyrénées with a French couple, my wife and I enjoyed great food and spirited conversations, especially about politics. When the husband praised Sarkozy, his wife sneered that the former President is overly dramatic – making a big cheese out of nothing, “il fait tout un fromage de rien du tout.”  She added, you can’t tell if he’s talking about pork fat or pork meat, “on ne sait pas si c’est du lard ou du cochon,” you can’t tell if he’s lying or telling the truth. And she believed Sarkozy had casseroles hanging on his butt – “des casseroles au cul” – a scandalous past.

While serving as Dean of Students at an international college in Strasbourg, I was struck by how much my French colleagues valued using words precisely, reflected in the pervasive use of the verb “préciser.” I chuckled when I heard some professors describe student papers that lacked clarity. They complained that these students were lost, bicycling in the sauerkraut, pédalant dans la choucroute. In other regions, one might say bicycling in the yogurt or couscous. And then there’s swimming in chocolate, nageant dans le chocolat, or skating in the mayonnaise, patinant  dans la mayonnaise – getting nowhere. Outside the college, I heard other vivid ways of describing confusion such as being in the soup, the pate or the cabbages (être dans le potage, le pâté or les choux).

Recently, I saw an exasperated French TV commentator despair over the French economy by throwing up his hands exclaiming what a salad! “quelle salade!” what a mess! And then he finished with the carrots are cooked! “les  carottes sont cuites!” meaning it’s all over.

If one is unemployed and grouchy or as the French say, “pas dans son assiette,” not on your plate, landing a job would help to put butter on the spinach “mettre du beurre dans les épinards,” to make things better. And then it’s time to put your hand in the dough, “mettre la main a la pate” – get down to business. After all, you’ve got to defend your steak, “défendre ton bifteck,” as in look out for your interests.

Speaking of steak, making a living is gagner son bifteck, to earn one’s steak; while making a profit is to prepare one’s butter, faire son beurre. And to have a pancake avoir de la galette, is to be rich. Assuming pancakes are your goal, you’ll have to go all out, put on the sauce, mettre la sauce, and be prepared to make a strong sales pitch, vendre ta salade, by selling your salad.

A UC Berkeley graduate student in computer science from Tours told me he was building a start-up company – “une jeune pousse,” a young sprout and didn’t know what to expect or what sauce he would eat, “ne pas savoir à quelle sauce on va être mangé.”  He knew he had bread on the board, avoir du pain sur la planche, a lot of work to do, but realized that while dealing with potential investors he had to avoid being rolled in the flour, être roulé dans la farine – duped. Otherwise, he risked eating the frog, manger la grenouille – going bankrupt. He didn’t want to end up without a radish, ne plus avoir un radis, or as we would say, without a cent. All his dreams for nothing – “pour des prunes.” Still, if he becomes successful like a Bill Gates, he’s apt to be called a large vegetable, une grosse légume, and be among the grated cheese, le gratin – the elite.

The versatility of the cheese metaphor in a country with hundreds of cheeses is not surprising. “A dessert without a cheese is like a beautiful woman with only one eye,” observed Jean Brillat-Savarin in his Physiology of Taste. His famous 19th century book, exploring the nuances of cuisine – still is sold in France. And no wonder, with a line like: “He who invents a new dish will have rendered humanity a greater service than the scientist who discovers a planet.”

Today, as French supermarkets and fast food restaurants continue to proliferate, gourmands refuse to compromise or cut the pear in two, couper la poire en deux, in defending their culinary heritage. For more than twenty years, during “La semaine du goût,” Taste Week, thousands of chefs visit schools across the country. They teach children to appreciate fine food; make a baguette, a mousse au chocolat; appreciate a bouillabaisse; and learn the anatomy of the tongue. Restaurants with Michelin stars develop special meals for young children. And chefs are invited to daycare centers to prepare gourmet menus.

Will this unique early training insure the survival of the refined French palate and the nourishment of its language? A master chef is likely to respond, of course, “mais oui, c’est du tout cuit” – it’s completely cooked – it’s in the bag.

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Joe Lurie is Executive Director Emeritus at University of California Berkeley’s International House, a cross-cultural communications trainer, consultant, university lecturer, and certified Cultural Detective facilitator. Another terrific article he wrote for Cultural Detective, also full of metaphor, was called “Language Under the Gun.”

Egypt on the Brink of a New Revolution

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You want to know about the real Arab Spring? Look at this picture. These young people, both Muslim and Christian, are those who started the revolution in Egypt in 2011, demanding dictator Mubarak to step down. However, this spontaneous, penniless, and immature movement has been hijacked by the more organized Muslim Brotherhood who stole the spot light and became the prominent candidates for the new regime.

Yesterday, just a few hours after the voting box closed down, I found myself in a secret apartment in the heart of Cairo, the headquarters of the youth revolution. A dozen young activists were working like bees in a beehive on their laptops, updating thousands of tweets and Facebook posts, sending the results of every single voting spot, reporting to the people of Egypt every potential problem of the election.

“Yes, our revolution has been kidnapped by the Islamists!” admitted Ahmed. “I slept in Tahir square, protesting for days, to see a new regime with a liberal and democratic mind set, not someone from the Muslim Brotherhood who wants the country to be back in the stone age. The only thing we can do right now is to be keen observers to make sure this is a fair election. If the Muslim Brotherhood wins, we will have a new revolution, a real Arab Spring.”

Oldie but Goodie: Map of Key Cultural Differences

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Intercultural communication is about how we can communicate effectively with one another. A frequent approach to improving intercultural communication is to develop our understanding of ourselves and of others. And probably the most common way of doing that is to teach about cultural differences, often referred to as the “dimensions of culture.”

There are many different versions of the dimensions of culture. I generally find them valuable as tools to help us compare cultures, or to cognitively learn about ourselves and others. And I also find they really limit us. While not intended this way, their use has a tendency to reify culture, to cause us to think about culture as a “thing” rather than a process. It’s why I’m such a fan of the Cultural Detective Worksheet: it’s a process for understanding self and others, for leveraging similarities and differences in order to collaborate in more innovative, rewarding, and satisfying ways.

Enough about that. This post is about cultural differences. In my training one of the ways I talk about cultural differences is to ask people to think of them as a map of the terrain, and to use them as a scanning tool. In a given interaction, which difference(s) got in the way? For example, was status important for her and not for me, and I just missed it? Was it a different sense of responsibility that really upset me? Maybe he likes to do several things at once, and I’m more one-thing-at-a-time? Was it the fact that I don’t think religion belongs in the workplace that caused him to think I’m not trustworthy?

That is how the map above came to be. It is a graphic summary of some of the cultural differences or dimensions, at least as I saw them back in 2008. It is available for you to use freely under a Creative Commons license. You can introduce the various cultural differences to your team and then, when you get mired in cross-cultural miscommunication, you can take out your map of differences and decipher just which dimension might be causing the problem. Or, maybe it’s something not even on the map.

Just click on the link above for a larger image, and to download the accompanying 11-page article entitled, “Detecting the Culprits of Miscommunication: Values, Actions and Beliefs.” Please feel free to copy and distribute, as long as you retain the copyright and source url.

I’m really interested to hear from you about how you use the dimensions of culture to promote effective interaction. What are your tools and techniques? Your dos and don’ts? And what do you think about this “map of the culprits of miscommunication” idea?

“Most Multicultural Teams are Dominated by One Cultural Group”

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Or so claims Jeanne Brett in a recent Harvard Business Review blog post. I will agree that most of the multicultural teams I’ve worked with over the past 28 years have been dominated by a sub-group of members. My guess is that’s the same for most teams, no matter the visible diversity of their composition.

This idea caught my attention, and I also really liked that rather than the usual analogy of talking about multicultural teams as symphony orchestras or likening them to herding cats, Jeanne relates multicultural teams to fusion cuisine. And who doesn’t like fusion cuisine? Way to sell multiculturalism!

“It turns out that fusion teams often … break a large team into smaller subgroups, encourage informal conversations, and thereby get input from previously quiet team members. Eventually, the subparts have to be integrated back into a whole; this turns out to be less of a problem than you’d think. In the teams we studied, the trust and respect generated within the subgroups made it reasonably easy to facilitate collaboration in the larger group.”

Another of Jeanne’s points very much echoes what the six expert, globally dispersed authors of Cultural Detective Global Teamwork have to say. Many of you know what a dynamite package that is and, if you don’t, please be sure to check it out! To quote Jeanne’s post:

“We’ve come across team leaders who achieve the same result (getting the most out of all cultural subgroups) by carefully establishing team norms at the start of a project. For example, we know of one manager who was leading an English-language software-development project; English was not his first language. In fact, his English was strongly accented. When he met with the team for the first time, he told them, ‘You’ve probably noticed I have an accent. If I could get rid of it, I’d be happy to do so, but since I cannot, we’re going to have to communicate … regardless of my accent or for that matter yours. If you do not understand me, or one another, whether it’s because of accent or anything else, we need to communicate until we do understand.'”

What do you think? In what ways are multicultural teams like fusion cuisine? What are some of your tried-and-true best practices for multicultural teamwork?

New Restaurant Builds Intercultural Communication between Deaf and Hearing Cultures

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Ever read or watch something, made for one purpose, and realize how completely perfect it is for another purpose? There is definite joy in that, right?

Yesterday Anna Mindess sent me a link to her  latest food blog. As you have learned by now, our Cultural Detective Deaf Culture co-author very deftly combines her passions for food and new restaurants with her passion for intercultural. Her newest restaurant review teaches us so much about Deaf Culture that I’ve added the video to our CDTV channel. Take a look:

What does this short video teach us about Deaf Culture? About hearing culture? About cross-cultural communication? Please share your responses with us by clicking “Leave a reply” below.

For those of you interested, here are a couple of paragraphs from Anna’s original post: “While Mozzeria proudly holds the distinction of being San Francisco’s first deaf-owned restaurant, the Steins prefer that the focus remains on their food. There is no posted sign to alert customers that many of the employees are deaf. Melody and Russ toyed with the idea of putting an explanatory sheet about Deaf culture in the menu or name tags on the servers identifying who was deaf or hearing, but dropped these as unnecessary. Basically, they believe, if patrons enter with an open mind, the communication will work itself out — and it usually does.

This low-profile set-up stands in contrast to probably the first, and definitely the most famous deaf-run dining establishment in the world, Café Signes in Paris, which I visited shortly after its opening in 2003. That cafe’s menu comes with an explanation of culturally appropriate tips — in Deaf culture, not French culture — for attracting your server’s attention. The list is a great example of the universality of much of Deaf Culture* (the sign languages, by the way, are different in each country). A waving hand, a stomp on the floor, a slight tap on the arm, the toss of a light object within the visual field, instituting a chain of taps among neighbors around the room will all work as attention getting devices. But in the end, Cafe Signes installed small light signals at each table so diners need only flick a switch to get attention.

At Mozzeria, having servers who can all sign (regardless of their own hearing status) makes for an accessible “deaf-friendly” environment. It also carries side benefits for hearing diners. In many restaurants, attempting to get the server’s attention for a simple glass of water can often feel like trying to flag down a racer at the Indy 500. Since the eyes are such an important part of Deaf culture, however, most deaf people are especially attuned to visual cues. I was thrilled to find that to attract my server’s attention at Mozzeria, even from the other end of the long narrow space, all I needed to do was to establish eye contact and raise a finger or even an eyebrow. Hearing customers also seem to appreciate the relatively low noise level which permits actual conversations with their tablemates. (Mozzeria’s hearing employees do set background music nightly, but it is never overbearing).

While Mozzeria has become  a new San Francisco must-visit-destination for deaf visitors from across America and around the world, both deaf and hearing diners probably care more about chowing down on some awesome pizza and all signs point to the fact that this is what you’ll find at Mozzeria. In the end, it might not matter that much who made it all possible. Indeed, a recent Yelper (who failed to mention if he had been enjoying some of their well chosen beer on tap or glasses of Italian wine) didn’t even realize that the staff was mostly deaf, “thought they were just being all Italian, waving their arms around and such.”

Check out more videos on Deaf Culture by visiting our CDTV: Cultural Detective’s channel on YouTube. You’ll see a bunch of package playlists at the lower right. Select Deaf Culture, and watch the videos!

Cultural Detective – First International Service Trade Under the New Colombia-USA Free Trade Agreement

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Fernando Parrado Herrera, gerente Global Minds, Dianne Hofner Saphiere, fundadora Cultural Detective y presidente Nipporica Associates LLC, Andrés Forero Medina, presidente Forero Medina & Abogados Asociados

PRIMERA EXPORTACION DE SERVICIOS TRANSFRONTERIZOS BAJO EL TLC DESDE BOGOTA (español sigue abajo)

We are very proud to announce that on May 14, 2012, during the international event “Intercultural Competencies for Negotiating under the Free Trade Agreements,” which was held in the Alumni Club of Andes University, we formalized the first export of cross-border services under the new Free Trade Agreement between Colombia and the USA. The export was for international legal and business consulting services and training in intercultural negotiation to develop free trade commerce under article 11 of the FTA.

We trust that this first export will provide Colombians and US Americans intercultural marketing support for long-term business success, and the specialized legal services required to develop commerce between Colombia and the USA. Businesses worldwide will have access to local consulting services in Bogotá, developed under the Cultural Detective brand, generating 15 more jobs in the areas of consulting, interculturalism and international negotiation.

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Mayo 15. Tenemos mucho gusto de participar a ustedes que en el día de ayer 14 de Mayo de 2012, en el marco del Curso Internacional sobre Competencias interculturales para negociar en los Tratados de Libre Comercio, realizado en Uniandinos, se formalizó la primera exportación de servicios transfronterizos de Colombia, dentro del Marco del TLC de Colombia con Estados Unidos de América para la exportación de servicios de consultoría legal en Comercio internacional y servicios de entrenamiento en negociación intercultural para los tratados de libre comercio en desarrollo del capítulo 11 del Tratado.

Se espera con esta primera exportación poner a disposición de empresarios Colombianos y norteamericanos un soporte de servicios en materia de mercadeo intercultural para negocios de largo plazo y de los servicios legales especializados que son requeridos para el desarrollo de negocios entre Colombia y los Estados Unidos. Numerosas empresas tendrán acceso en todo el mundo a los servicios de consultoría en Bogotá, desarrollados en el marco del Cultural Detective, generando actualmente mas de 15 empleos en las areas de consultoría, interculturalidad y negocios internacionales.

Why is Intercultural Competence Helpful? The Case of the Ion Exchange Resins

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Is there a bottom-line business benefit to intercultural competence? As someone who has lived and breathed cross-cultural and intercultural business competency for well over thirty years, that question tends to elicit a chuckle in me. And today, the person on the phone who asked me that question reminded me of a story.

You see, just yesterday I received an invitation to an “OB-OL-kai” in Japan, a “get together of Old Boys and Old Ladies,” a reunion of a group of colleagues that I miss terribly and would love to party with, again, face to face. We went through a lot together. They are some of the most talented professionals I’ve had the pleasure of working with in my career. And a few members of that group were involved in the story I’m about to tell you:

Cultural Detective and the Case of the Ion Exchange Resins

We worked for a multinational business that globally sourced ion exchange resins. IERs are small beads used to separate, purify or decontaminate; they are used to make ultra-pure water, for example. Don’t worry about the technicalities; this story focuses on how the people worked together.

In this case, the IERs were produced in southern France, at a facility that was one of the absolute best in the world. My client imported the IERs to Japan, selling them primarily to the semiconductor manufacturing industry.

The Japanese customers had extremely high quality standards, and the French-produced IERs consistently met all the customer’s requirements. The product was well within spec. But, the Japanese customers were worried: occasionally the IERs they received from France would vary slightly in color. One shipment might arrive quite clear, the next shipment more yellow or orange. Always the specifications were met. The IERs functioned to their purpose. But the color varied.

“The color doesn’t matter,” the French vendor explained. “The color has absolutely no impact on the performance of the IER.”

“Yes, that is true. We understand that color does not affect performance,” came the reply from the Japanese customer. “But we are concerned about why there is a color variation? We feel it must indicate a variance in the production process itself. There must be some variable in production that is not consistent and could be improved.”

A classic cultural gap: a focus on result vs. a focus on process. Does the product perform as required? Or do we look at continuous improvement of the production process itself?

In this case, the argument could quickly produce a stalemate, with both supplier and customer insisting their view is “correct.” The French could insist that their IERs are the best the customer will find. As long as the customer doesn’t find an equivalent product, that could be ok. But, it’s not a very good answer on a global stage, where there always seems to be another supplier waiting in the wings, with cheaper cost, easier shipping, or more commitment to listening to the customer.

Possible results of the vendor insisting that color doesn’t matter?
  • Lost customer (and this was a lengthy and very lucrative relationship),
  • Lost business/profit/cash flow,
  • Lost investment in developing this customer,
  • Huge reinvestment to develop a new customer of the same caliber,
  • Loss of opportunity to improve their product and their production process,
  • Not to mention the human aggravation.

The Japanese, in turn, could blame the supplier. “They are not committed to being the best they can be. They are resting on their laurels, on their prior success. We need suppliers who strive to maintain their leading edge. We need a supplier who listens to us and respects us.”

Possible results of the customer insisting color variation matters?
  • Diminishing trust of, communication and collaboration with the vendor, leading to
  • Loss of a strategic vendor,
  • Loss of the investment in selecting and developing the vendor,
  • Huge reinvestment to source and develop a new vendor,
  • Major time and financial commitment to establishing a relationship and educating a new vendor regarding customer needs, in hopes that the new relationship might become a strategic partnership.

I have seen this push-pull occur so often in my career. It frustrates those involved, it causes aggravation, it wastes time, and it wastes money. Take a moment to put some money to the points above, to calculate the “bottom-line impact” of such a simple cross-communication. In this industry, it is easily in the millions of dollars. And why? Due to pride, to arrogance, but mostly due to ignorance: not really understanding cultural differences and how to navigate them effectively.

And what might an interculturally competent solution look like? We know it involves multi-directional bridging, and systemic as well as interpersonal solutions. And, usually, such interculturally competent solutions are win-wins for both customer and supplier.

How so? Well, the vendor could listen to the customer, learn from the customer, even though the customer’s points don’t pertain directly to the product performance. In this way, the vendor would:
  • Strengthen trust and teamwork with the Japanese customer,
  • Could very well improve the quality of its manufacturing process, which in turn
  • Could help ensure it remains best-in class.
  • The customer will refer more customers to the vendor, due to the strong relationship with and excellent quality of the vendor, and the vendor’s global markets will grow.
In turn, the customer could voice its praise for the vendor’s quality, and explain that it’s intentions are collaborative and collegial; to help both vendor and customer be the best they can be. The customer could apologize for the hassle, and offer its process expertise to the vendor. In this way, the customer would:
  • Strengthen a very lengthy and very strategic vendor relationship,
  • Improve the cross-cultural skills of its staff, enabling them to partner more effectively with other vendors,
  • Improve the customer’s reputation in the global marketplace, as one of collaboration and loyalty.

Thus, the French and Japanese could work together to manufacture more color-consistent IERs, grow their global markets, strengthen their partnership, improve their employees’  skills, and polish their reputations in the marketplace. Win-win-win.

In real life, what actually happened was somewhere in between. These people were smart enough to hire a full-time intercultural consultant, after all, which I believe is one demonstration of their commitment to success. They got advice, and they did their best to put it to good use. They realized that intercultural competence is a lifelong process, contextually based, and strived to always do a bit better. It’s one of the reasons I want to travel halfway around the world to go to that OB-OL-kai!

What do you think? I would love you to share with us why you believe intercultural competence is helpful? Do you have a Cultural Defective or Cultural Effective case to share?

The Holy Land is Here: On the importance of reorienting the nomadic mind

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You could say my Mama was a modern-day pioneer. She packed up one suitcase for the three of us — for herself and her two young daughters — and traveled West for the opportunity to reinvent herself, escaping totalitarianism through the seemingly impenetrable Iron Curtain. That was a quarter of a century ago. Still, after so many years, a mother myself, I have yet to truly commune with the place where I live, feeling no tangible connection to the land here.

Why so disconnected? This land seems foreign and not yet part of my “cellular memory” shaped by centuries of Central European living. It is not where my ancestors are buried. In my life, I’ve moved too many times to count, skirting the land, speeding along its slippery surface as if it were ice. Like the original pioneers, and a great many modern-day transplants and migrants, I have internalized the frontier as a state of mind, to paraphrase Native American activist Winona LaDuke. She faults our society’s culture of transience, our belief that a greener pasture lies somewhere else, calling it a psychosis, for disconnecting us from our responsibility to place.

Writer and Mayan shaman Martin Prechtel explains the underlying cause of the westward migration and transient nature of our society as the modern culture’s inability to feed the spirit world from which we come, and our failure to mourn our ancestors which includes acknowledging the damage they have done to this world. He says:

“If this world were a tree, then the other world would be the roots — the part of the plant we can’t see, but that puts the sap into the tree’s veins. The other world feeds this tangible world — the world that can feel pain, that can eat and drink, that can fail; the world that goes around in cycles; the world where we die. The other world is what makes this world work. And the way we help the other world continue is by feeding it with our beauty. All human beings come from the other world, but we forget it a few months after we’re born. This amnesia occurs because we are dazzled by the beauty and physicality of this world. We spend the rest of our lives putting back together our memories of the other world, enough to serve the greater good and to teach the new amnesiacs — the children — how to remember.”

This rings so deeply true for me I weep when I think about it. I live in a new country, a land where I’ve inherited other ancestors’ pain, and I struggle with how to honor it so that I can develop a personal connection and a sense of responsibility to this place. From studying history, I know the magnitude of pain my current life is built on is unfathomable. Between 1774, the year Europeans first arrived on the Northwest Coast, and 1874, an estimated 80 percent of the indigenous population had been decimated by European diseases, including smallpox and measles. According to University of Washington’s Center for the Study of the Pacific Northwest, across the US, “a rough estimate holds that Old World diseases depopulated native societies by about 90% within the first century of contact.”

And the assault on native tribes and the earth continues. In the Pacific Northwest, for instance, as little as three percent of old growth forest is what may be left.

“The question is: how do we respond to that destruction?” Prechtel says. “If we respond as we do in modern culture, by ignoring the spiritual debt that we create just by living, then that debt will come back to bite us, hard.”

In fact, we will literally be — and already have been — haunted by the ghosts of our ancestors if we continue not paying homage to them. “Ghosts will actually chase you,” is how Prechtel describes our predicament. “And they always chase you toward the setting sun. That’s why all the great migrations of the past several thousand years have been to the west: because people are running away from the ghosts. The people stop and try to live in a new place for a while, but the ghosts always catch up with them and create enormous wars and pain and problems, which feed the hungry hordes of ghosts. Then the people continue on, always moving, never truly at home. Now we have an entire culture based on our fleeing or being devoured by ghosts.”

He suggests that one way to honor our predecessors and repay the spiritual debt “is simply by missing the dead. . . as (expressed by) a loud, beautiful wail, a song, or a piece of art that’s given as a gift to the spirits.” If we don’t do this, we are “poisoning the future
with violence” against other beings and the earth itself because we then have no understanding of home.

Prechtel’s insight, I believe, is the answer to healing and to reconnecting us to our past and the earth. In order to “be at home in a place, to live in a place well,” we must do the following, he says. “We first have to understand where we are; we’ve got to look at our surroundings. Second, we’ve got to know our own histories. Third, we’ve got to feed our ancestors’ ghosts” by grieving. We do this by using the gifts we have been given by the spirits to make beauty.”

As global nomads, globetrotters or migrants with no deep commitment to one place we inhabit and its history, we could be doomed. As LaDuke urges, our mantra should be “the Holy Land is here, not somewhere else.”